{"id":1298,"date":"2018-02-03T08:26:15","date_gmt":"2018-02-03T07:26:15","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1298"},"modified":"2018-02-03T08:26:15","modified_gmt":"2018-02-03T07:26:15","slug":"the-theology-of-israel-a-study-of-romans-9-10-and-11","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-theology-of-israel-a-study-of-romans-9-10-and-11\/","title":{"rendered":"The Theology of Israel: A Study of Romans 9, 10 and 11"},"content":{"rendered":"
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Brethren, my heart\u2019s desire and my supplication to God is for them, that they may be saved.<\/em><\/p>\n

Romans 10:1<\/em><\/a><\/p>\n

Introduction<\/strong><\/p>\n

These three chapters of the Book of Romans are often skipped in many commentaries. <\/span>These commentators do not take what God said about Israel too seriously and teach that the Church is the \u201cnew Israel.\u201d They, therefore, do not feel that these chapters are important. Or is it, perhaps, that what Paul has to say here contradicts their theology? These commentaries pr<\/span>ovide a verse by verse, word by word commentary covering chapters 1\u20138<\/a>, and then skip over to chapters 12\u201316<\/a>, totally d<\/span>ropping chapters 9<\/a>, 10<\/a>, and 11<\/a>. Other commentaries that do take chapters 9<\/a>, 10<\/a>, and 11<\/a> somewhat seriously and do comment upon them, will often refer to these three chapters as being merely \u201cparentheti<\/span>cal,\u201d not part of Paul\u2019s main argument.<\/p>\n

There are three things to know by way of introduction. First, the place of chapters 9<\/a>, 10<\/a>, and 11<\/a> in the Book of Romans; secondly, the three questions, and the <\/span>exposition of Romans 3:1\u20132a<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Place of Chapters 9<\/a>, 10<\/a>, and 11<\/a> in the Book of Romans<\/p>\n

It is always wrong to ignore three entire chapters of Scripture that God has put into the text, because He certainly must have had a reason<\/span> for revealing them. Furthermore, chapters 9<\/a>, 10<\/a>, and 11<\/a> are not parenthetical; in fact, they are very pivotal, because these three chapters vindicate God\u2019s righteousness in His relationship to Israel<\/span>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. God\u2019s Righteousness in Relationship to Mankind\u2014Romans 1\u20138<\/a><\/p>\n

In the first eight chapters of the Book of Romans, Paul dealt with the theology of the righteousness of God after introducing the book in R<\/span>omans 1:1\u201317<\/a>. He then began to spell out the details of the theology of God\u2019s righteousness and pointed out that everyone has fallen short of the righteous standards of God in chapters 1\u20133<\/a>,, including<\/span> all sectors of humanity: the pagan Gentiles in Romans 1:18\u201332<\/a>; the cultured Gentiles in Romans 2:1\u201316<\/a>; and the Jews in Romans 2:17\u20133:18<\/a>. Paul\u2019s conclusion in Romans 3:19\u201331<\/a> is that all have sinned<\/em> an<\/span>d have come short of the righteousness of God.<\/p>\n

Having shown that everyone, whether Jew or Gentile, is a sinner and has fallen short of the righteousness of God, Paul described what God has done in ord<\/span>er to provide righteousness for men: He has provided righteousness through salvation in Yeshua (Jesus) the Messiah. This salvation has three aspects: past, present, and future. The past aspect of salvation is justification (<\/span>Rom. 4:1\u20135:21<\/a>); once one believes, he is justified or declared righteous by God. The present aspect of salvation is sanctification (Rom. 6:1\u20138:18<\/a>); sanctification is the work o<\/span>f the Holy Spirit in believer\u2019s lives today, conforming them more and more to the image of the Son of God. The future aspect of salvation is glorification (Rom. 8:19\u201339<\/a>); glorification is guaranteed i<\/span>n light of the fact that believers have been justified, and are being sanctified, and, therefore, will some day be glorified and be like Him.<\/p>\n

At the end of chapter 8<\/a>, as he concludes the theology of G<\/span>od\u2019s righteousness, Paul points out that, in light of all that God has done for believers in justification, sanctification, and glorification, there is absolutely nothing that can separate them from the love of God. Nothing in Heaven c<\/span>an separate them, nothing on earth, nothing below the earth, nothing outside of them, nothing inside of them, not even they themselves can separate believers from the love of God.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. God\u2019s Righteousness in Relationship to Israel\u2014Romans 9\u201311<\/a><\/p>\n

Having stated that nothing can separate us from God\u2019s love, one might think that Paul would immediately proceed to deal with the practice o<\/span>f God\u2019s righteousness. In fact, elsewhere, he generally did so in just that way. He would first deal with the theology of an issue, and then move on to the practice of it. For example, in the Book of Ephesians he dealt with the theology in chapters <\/span>1\u20133<\/a>, and in chapters 4\u20136<\/a>, he dealt with the practical application of that theology. Yet, in the Book of Romans, after having spelled out the theology o<\/span>f God\u2019s righteousness, Paul did not immediately proceed with the practice of God\u2019s righteousness. Instead, between the theology of God\u2019s righteousness in chapters 1\u20138<\/a> and the practice of God\u2019s righteo<\/span>usness in chapters 12\u201316<\/a>, he inserted three chapters dealing with God\u2019s righteousness in His relationship to Israel. Why? Because at the end of chapter 8<\/a>, Paul concluded that in light of all that God <\/span>has done and in light of all His promises, there is nothing that can separate believers from the love of God. At this point, one might object and ask, \u201cBut did not Israel have promises from God, and did not God make certain commitments to Israel, <\/span>which included their national salvation and worldwide restoration? Yet, as we look at Israel today, the majority of the population is in a state of unbelief. It does not seem that God\u2019s promises to Israel have been kept. If God\u2019s promises to Israel have not been kept, how can anyone really believe that there is nothing that can separate them from the love of God, since that seems to be the case <\/span><\/span>with Israel?\u201d Therefore, Paul must deal with the question of God\u2019s righteousness in His relationship to Israel.<\/p>\n

For this reason, these three chapters shoul<\/span>d not be ignored as some commentators have chosen to do. Nor should these chapters be viewed merely as being parenthetical, not related to his argument. Rather, they should be considered pivotal in that they justify or vindicate God\u2019s righteou<\/span>sness in His relationship to Israel. They form a bridge between the theology of God\u2019s righteousness in chapters 1\u20138<\/a> and the practice of God\u2019s righteousness i<\/span>n chapters 12\u201316<\/a>. In those three chapters, Paul explains the program for the Remnant of Israel in the present age and how the Remnant relates to both Israel and the Church.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Three Questions<\/p>\n

The second thing by way of introduction is that Paul answers three questions in his development of Israelology in the Book of Romans.<\/p>\n

The first question is: If what Paul wrote i<\/span>n Romans 1:16<\/a> is true\u2014that the gospel is to the Jew first\u2014why are there so few Jews being saved?\u201d To summarize Paul\u2019s answer, in Romans 9:1\u20135<\/a> he confesses that he had a deep love and sorrow for Israel<\/span>. In Romans 9:6\u201313<\/a>, he then teaches that their rejection of the Messiahship of Yeshua was not due to a failure of God\u2019s promises nor was their rejection in Romans 9:14\u201329<\/a> due to it an injustice on the<\/span> part of God. The real problem in Romans 9:30\u201310:21<\/a> was their own rejection of the righteousness of God. However, consolation is to be found in Romans 11:1\u201310<\/a> in the salvation of the Remnant in the pr<\/span>esent day according to the election of grace. Consolation should also be seen in Romans 11:11\u201322<\/a> in the present acceptance of the Gentiles. Consolation should also be seen in the future in that all Is<\/span>rael will believe, and there will be a future restoration of Israel in Romans 11:23\u201332<\/a>. Finally, in Romans 11:33\u201336<\/a>, all of these are evidences of the wisdom and the glory of God.<\/p>\n

The second question <\/span>is: \u201cHow do the Gentiles know they can trust God when His promises to Israel have not been fulfilled?\u201d This is a logical question in light of what Paul said at the end of chapter 8<\/a>. To summarize his a<\/span>nswer to this question, Paul states three things. First, Israel\u2019s failure is related to spiritual pride and self sufficiency, therefore, the fault does not lie with God. Secondly, Israel\u2019s rejection is not complete nor t<\/span>otal; there were individual Jewish people who did not reject the Messiahship of Jesus. Thirdly, Israel\u2019s rejection is not final; in fact, the nation as a nation will receive the Messiah some time in the future.<\/span><\/p>\n

The third question that Paul answered in these chapters is: \u201cHas the preaching of the gospel to the Gentiles nullified God\u2019s promises to Israel? He will answer a very fi<\/span>rm \u201cNo!\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Exposition of Romans 3:1\u20132a<\/a><\/p>\n

The last thing by way of introduction to these three chapters is to point out that in Romans 9<\/a>, 10<\/a>, and 11<\/a>, Paul expounded further upon a statement he made in Romans<\/span> 3:1\u20132a<\/a>: What advantage then has the Jew? or what is the profit of circumcision? Much every way.<\/em><\/p>\n

Just how much<\/em> in every way<\/em> is what he is going to deal with in these chapters. This section of the Book<\/span> of Romans can be divided into three main divisions. The first main division deals with the theology of Israel\u2019s rejection. The second main division deals with the explanation of Israel\u2019s rejection. And the third main division deals with the consolation of Israel\u2019s rejection.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Theology of Israel\u2019s Rejection\u2014Romans 9:1\u201329<\/a><\/p>\n

The first main division of the theology of Israel\u2019s rejection can be further divided into three units: Paul\u2019s sorrow and Israel\u2019s privileges, Israel<\/span>\u2019s rejection in light of biblical history, and Israel\u2019s rejection in light of biblical principals.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Paul\u2019s Sorrow and Israel\u2019s Privileges\u2014Romans 9:1\u20135<\/a><\/p>\n

Paul introduces his theme on the theology of Israel by pointing to his own sorrow and describes his own emotions over Israel\u2019s rejection in verses<\/span> 1\u20133<\/a>. I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were anath<\/em><\/span>ema from Christ for my brethren\u2019s sake, my kinsmen according to the flesh.<\/em><\/p>\n

Having that strong Jewish and Pharisaic background, Paul realized the truth had to be affirmed at the mouth of two or three w<\/span>itnesses. He presents two witnesses to the fact that he was deeply sorrowed over the issue of Israel\u2019s rejection of the Messiahship of Yeshua in verse 1<\/a>: his conscience and the Holy Spirit<\/em>. Paul\u2019s con<\/em><\/span>science<\/em> and the Holy Spirit<\/em> are bearing witness that he is speaking the truth about something. In verse 2<\/a>, that \u201csomething\u201d is the fact that Paul had great sorrow<\/em>. The Greek word means \u201cgrief,\u201d \u201cto be<\/span> in a state of mind that is projecting grief.\u201d He also had unceasing pain<\/em>, which was the physical expression of that mental anguish. Paul can testify by his conscience and through the Holy Spirit that<\/span> he had a great mental anguish over Israel, and this mental anguish resulted in physical pain. Paul was that much concerned over his own people. Paul then expressed his desire in verse 3<\/a>: I could wish<\/em><\/span>. In the Greek, this is an imperfect tense emphasizing continuous action in times past that always remains unfinished. Paul is wishing that he could be anathema<\/em>; that he could be \u201cset apart for destru<\/span>ction\u201d if it would mean Israel\u2019s immediate salvation. In other words, he was willing to go to Hell and to the Lake of Fire if it would bring about Israel\u2019s salvation. This wish was not for the lost in general, but specifically on behalf of <\/span>the Jewish people, Paul\u2019s kinsmen<\/em> according to the flesh. They were not his spiritual brethren; they were his physical brethren, the Jewish people. However, he <\/span>realized that this is not the way it is going to happen. He is simply expressing a personal desire.<\/p>\n

Next, Paul outlined Israel\u2019s eight privileges and prerogatives in verses: 4\u20135<\/a> who are Israelites; wh<\/em><\/span>ose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed<\/em><\/span> for ever. Amen.<\/em><\/p>\n

The purpose of listing the privileges and prerogatives was to show that Israel really should have received the Messiah, but did not. This was their fault, not th<\/span>e fault of God.<\/p>\n

Furthermore, if they did not believe, these privileges and prerogatives did not guarantee their salvation. First, the adoption<\/em>; this is speaking of Israel\u2019s national adoption by which <\/span>Israel became the national son of God (Ex. 4:22<\/a>). Just as believers are individually children of God by adoption, Israel as a nation is the national son of God. Israel was never disinherited from that<\/span> position (Is. 63:16<\/a>; Jer. 3:17\u201319<\/a>; 31:9<\/a>, 20<\/a>). Secondly, the glory<\/em>; specifically, this is the Shechinah Glory, the visible manifestation of God\u2019s presence. This glory belonged to Israel (Ex. 13:20\u201321<\/a>;<\/span> 16:10<\/a>; 24:9\u201311<\/a>, 15\u201318<\/a>; 40:34\u201338<\/a>). Thirdly, the covenants<\/em>; specifically, the four unconditional, eternal covenants God has made with Israel: the Abrahamic Covenant, the Land Covenant or the Palestinia<\/span>n Covenant, the Davidic Covenant, and the New Covenant. Fourthly, the giving of the law;<\/em> specifically, this is the one conditional and temporary covenant God made with Israel: the Mosaic Covenant, whi<\/span>ch contained the Mosaic Law (Ex. 19:16\u201320:1<\/a>). Fifth, the service of God<\/em>; specifically, this included the priesthood, the entire Levitical institution, and all the various offerings. This is something <\/span>reaffirmed in Hebrews 10:1\u20133<\/a>. Sixth, the promises<\/em>; specifically, these are the messianic promises, the promises of the First Coming, the Second Coming, and the establishment of Messiah\u2019s Kingdom, thro<\/span>ugh which He will righteously rule the world in general and Israel in particular. Seventh, the fathers<\/em>; these are the Patriarchs: Abraham, Isaac, and Jacob (Deut. 10:14\u201315<\/a>; Heb. 11:1\u201312:2<\/a>). It is thro<\/span>ugh the Patriarchs that the Jewish nation came into being and was established. The biblical definition of a Jew is one who is a descendant of Abraham, Isaac, and Jacob. The eighth and last thing Paul mentions that<\/span> belongs to Israel is the Messiah Himself. Concerning the Messiah, he states three things. First, concerning the flesh<\/em>; this emphasizes His humanity. Jesus was born a Jew; so He had a phy<\/span>sical relationship to Israel (Mat. 1:1<\/a>; Gal. 4:4<\/a>; Heb. 7:14<\/a>). Paul\u2019s claim that the Messiah belongs to Israel is something that Yeshua Himself affirmed when He stated that He had not come but unto the<\/em><\/span> lost sheep of the house of Israel<\/em> (Mat. 15:24<\/a>). Secondly, He was over all, which emphasizes His sovereignty. Thirdly, He is God blessed for ever<\/em>, and that emphasizes His deity; He is God who is bless<\/span>ed forever.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Israel\u2019s Rejection in Light of Biblical History\u2014Romans 9:6\u201313<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Two Israel\u2014Romans 9:6<\/a><\/p>\n

But it is not as though the word of God has come to nought. For they are not all Israel, that are of Israel.<\/em><\/p>\n

Paul begins with the word But to show that he is about to do s<\/span>ome explaining. The problem is not that the word of God<\/em> or His promises have come to nought<\/em>. The Word of God and His promises have not failed. Paul then uses biblical history to show that Jews were no<\/span>t heirs of blessing just because they were the natural seed of Abraham. While certain blessings come because they are the natural seed, there are other blessings of God that are conditioned upon other matters. Spiritual blessings that deal with the issue of salvation are not conditioned purely upon being a n<\/span>atural seed of Abraham, because physical descent by itself was not enough. While it did put one within the scope of the Abrahamic Covenant, something else was required. This verse is the key to this entire unit. The Greek word translated <\/span>come to nought<\/em> means \u201cto fall out\u201d or \u201cto fall from.\u201d<\/span> It is a Greek word that is used to speak of withering flowers in James 1:11<\/a> and 1 Peter 1:24<\/a>, and of falling away from a straight course in Acts 27:17<\/a>, 26<\/a>, and 29<\/a>. The point is that the Word of God h<\/span>as not fallen off its straight course, which is the plan and purpose of God. The Word of God has not suddenly been frustrated by Israel\u2019s rejection. In fact, the rejection by Israel of the Messiahship of Yeshua was very much a part of th<\/span>e divine program and plan.<\/p>\n

Paul then expounded, using the particle For<\/em>. As it is here, this is often explanatory particle. The explanation is: they are not all Isr<\/em><\/span>ael, that are of Israel<\/em>. It is important that this verse not be misunderstood. Paul is not distinguishing between Israel and the Church, nor between Jews and Gentiles. Rather, he is distinguishing bet<\/span>ween Jews who believe in the Messiahship of Jesus and Jews who do not believe or between the Remnant and the non Remnant. The first expression, all Israel<\/em>, refers to the believing Jewish Remnant, the <\/span>believing natural seed of Abraham. The second expression, of Israel<\/em>, refers to the entire nation, the whole natural seed. In other words, not the whole of Israel is the true Israel or believing Israel<\/span>. Paul is saying that there are two Israels: first, Israel the Whole, which includes all physical descendants of Abraham, Isaac, and Jacob; and secondly, within the nation of Israel, there is the Israel of God, the believing Israel, the true Israel. The contrast is between Jews who believe and Jews who do not believe. There is one <\/span>Israel that constitutes the entire nation, and within the whole of physical Israel, there is spiritual Israel. Spiritual Israel is never stated by Scripture to be the Church; it is always those Jews, within the nation, who believe. In this way, Paul expounds or elaborates upon statements he made in <\/span><\/span>Romans 2:28\u201329<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Two Illustrations\u2014Romans 9:7\u201313<\/a><\/p>\n

After stating that there are two Israels and that there is a distinction between Israel as a whole and Israel as the believing Remnant, Paul then gives two illus<\/span>trations from the Old Testament. The first illustration is that of Ishmael and Isaac in verses 7\u20139<\/a>: neither, because they are Abraham\u2019s seed, are they all children: but, In Isaac shall your seed be ca<\/em><\/span>lled. That is, it is not the children of the flesh that are children of God; but the children <\/em>of the promise are reckoned for a seed. For this is a word of promise, According to this season will I com<\/em><\/span>e, and Sarah shall have a son.<\/em><\/p>\n

The purpose of this first illustration is to point out that physical descendants who believe are Abraham\u2019s real children, and that in back of faith is divine, sovereign <\/span>calling. Salvation to those of natural descent was limited by divine grace. Both Ishmael and Isaac were physical sons of Abraham, yet only Isaac was sustained through the Abrahamic Covenant because of divine calling in verse <\/span>7<\/a>. Isaac was a Jew, but Ishmael was not. Not physical descent only, but to that branch of physical descent that God promised are these promises received according to verse 8<\/a>. <\/span>The promise of a son was given to Sarah<\/em>, not to Hagar in verse 9<\/a>. So although both Isaac and Ishmael were children of Abraham physically, Isaac was the son of promise, the spiritual seed as well as th<\/span>e physical seed.<\/p>\n

The second illustration is Esau and Jacob in verses 10\u201313<\/a>: And not only so; but Rebecca also having conceived by one, even by our father Isaac, for the children being not yet born, ne<\/em><\/span>ither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calls, it was said unto her, The elder shall serve the younger. Even as it is written, Jacob I loved, but Esau I hated.<\/em><\/span><\/p>\n

Paul points out that, while in the first illustration the two sons had the same father but different mothers, in this second illustration the two sons <\/span>had the same father and mother in verse 10<\/a>, in fact, they were twins. Paul again deals with the issue of divine election in verses 11\u201312<\/a>. The different destinies depended upon divine election, not upo<\/span>n descent. The whole program worked according<\/em> to God\u2019s election<\/em>. Paul quoted Genesis 25:23<\/a> to show that while two persons stood as the heads of two clans, while the twins were still in the womb, it wa<\/span>s already decided to whom the Abrahamic Covenant would be sustained. To prove that God chose Jacob over Esau, in verse 13<\/a> Paul quotes Malachi 1:2\u20133<\/a>. This is not a question of loving one more and lovin<\/span>g the other less; rather, it literally means that God took Jacob to be His, but Esau He set aside. God made only one of these sons the recipient of Messianic promises. So it is not a question of personal animosity or personal preference, God simply reje<\/span>cted a rival claim.<\/p>\n

Through these two illustrations, Paul makes four points. First, although Israel has failed, God\u2019s Word has not failed; God\u2019s pl<\/span>an is still working its way out, and everything is going according to plan. Secondly, the spiritual blessings do not come through one\u2019s physical descent or personal merit. Thirdly, they come by the grace of God, due solely to the will of God. Fourthly, physical descent alone will not obtain these promises; they are obtained b<\/span>y physical descent and its spiritual appropriation. What Paul is not saying, and indeed will not say, is that the promises were taken away from physical Israel and given to the Church. What he is saying is that these promises are still going to be given to physical Israel, but only to that part of physical Israel that believes. As in <\/span><\/span>1 Peter 2:1\u201310<\/a>, it is the Remnant of Israel that is attaining the spiritual promises.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. Israel\u2019s Rejection in Light of Biblical Principles\u2014Romans 9:14\u201329<\/a><\/p>\n

In this unit, Paul raises two questions and provides an answer to each: first, \u201cIs God unrighteous?\u201d and secondly, \u201cWhy does God st<\/span>ill find fault?\u201d<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Is God Unrighteous? Romans 9:14\u201318<\/a><\/p>\n

What shall we say then? Is there unrighteousness with God? God forbid.<\/em><\/p>\n

The first question is introduced in verse 14a<\/a> by the phrase What shall we say then<\/em>? Wheneve<\/span>r Paul introduced a question with these words, it was something to be refuted. The question is: Is there unrighteousness with God?<\/em> Is God unrighteousness in that He grants mercy only to Jewish believe<\/span>rs and not the whole nation? Again, the question anticipates a negative answer, and it comes in three points in verses 14b\u201318<\/a>.<\/p>\n

The first answer is in verse 14b<\/a>: God forbid. The Greek word simply means<\/span>, \u201cMay it never be!\u201d or \u201cPerish the thought!\u201d This is the strongest possible negative in Greek.<\/p>\n

The second answer shows that God has an absolute right to dispense His mercy as He pleases in verses 15\u2013<\/span>16<\/a>: For he said to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. So then it is not of him that wills, nor of him that runs, but of God that has m<\/em><\/span>ercy.<\/em><\/p>\n

In verse 15<\/a>, Paul quotes Exodus 33:19<\/a>. If God\u2019s favor were free and unmerited to Moses, how much more so is it to others? Moses was declared to be the meekest of all the men of the earth, yet hi<\/span>s meekness did not merit God\u2019s mercy. God\u2019s mercy was totally apart from any human merit, and, if that were true with Moses, it is certainly true of all.<\/p>\n

After giving this answer, Paul drew a logical <\/span>conclusion in verse 16<\/a>. The words, So then<\/em>, show a logical conclusion, based on what has just been said that mercy does not depend on the one willing or running. In other words, mercy is not dependent<\/span> upon human works. Mercy depends solely upon God\u2019s grace. God has chosen to extend His mercy to that part of Israel that believes, the Remnant of Israel.<\/p>\n

In verses 17\u201318<\/a>, the third answer is a quote f<\/span>rom Exodus 9:16<\/a>: For the scripture said unto Pharaoh, For this very purpose did I raise you up, that I might show in you my power, and that my name might be published abroad in all the earth. So, then<\/em><\/span> he has mercy on whom he will, and whom he will he hardens.<\/em><\/p>\n

In verse 17<\/a>, Paul introduces another Scripture to prove divine sovereignty, that God is absolutely free in His dealings with men. For the go<\/span>odness of God is seen in Moses, in Pharaoh, the severity of God is seen. It shows that God raised up Pharaoh at this specific point in history and put him on the throne to serve as an example of what divine justice is all about. God had both an immediate purpose and a distant purpose. The immediate purpose was: <\/span>that I might show in you my <\/em>power<\/em>. The distant purpose was: that my name might be publi<\/em><\/span>shed abroad in all the earth<\/em>, and so it has been. Forty years later, when Joshua entered the Land, the Canaanites were afraid because they had heard about what God had done to Egypt and to Pharaoh (Jo<\/span>sh. 2:8\u201311<\/a>).<\/p>\n

Paul then draws another logical conclusion in verse 18<\/a>: So then<\/em>, God will have mercy on whom he will<\/em>; Moses is an example of election in regard to mercy. The phrase whom he will he harden<\/em><\/span>s<\/em> refers to Pharaoh as an example of hardening in reference to judgment. The Remnant of Israel is the recipient of God\u2019s mercy and the non Remnant of God\u2019s hardening.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Why Does God Find Fault? Romans 9:19\u201329<\/a><\/p>\n

Paul raised a second question from a human viewpoint in verse 19<\/a>: You will say then unto me, Why does he still find fault? For who withstands his will?<\/em><\/p>\n

The q<\/span>uestion is: \u201cIf God hardens hearts, how can He blame anyone when they are doing what He willed them to do?\u201d Paul never answers this question directly, but deals with the attitude of heart that produced the<\/span> question. The question implies a total forgetfulness of the relationship between the created to the Creator, the relationship of man to God.<\/p>\n

Paul begins to answer the question by giving an illus<\/span>tration of the potter and the clay in verses 20\u201321<\/a>: Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why did you make me thus? Or has not the pot<\/em><\/span>ter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?<\/em><\/p>\n

The point of the illustration is to place man in a proper relationship to the Creator. If<\/span> God did not elect, no one would have been saved: For there is none that seeks after God<\/em>. (Rom. 3:11<\/a>). Men are not lost because they are hardened; men are hardened because they are already lost. They <\/span>are already filled with sin; they have fallen short of God\u2019s righteous standards, and they are lost because they are sinners and do not seek God.<\/p>\n

After the illustration comes the application in verses<\/span> 22\u201323<\/a>: What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: and that he might make known the riches of his gl<\/em><\/span>ory upon vessels of mercy, which he afore prepared unto glory.<\/em><\/p>\n

In verse 22<\/a>, Paul first describes the unbelievers as vessels of wrath<\/em>. He used the Greek middle voice, which means that men fit themselve<\/span>s for destruction. It is their own sin that condemns them because, in reality, God has been longsuffering<\/em>. He has been merciful, and there can be no real complaints against Him. God has endured with m<\/em><\/span>uch longsuffering<\/em> vessels that fitted themselves for destruction.<\/p>\n

In verse 23<\/a>, Paul then describes the vessels of mercy<\/em>. Here he uses the passive voice, which shows that they were made fit for salvati<\/span>on. While men fit themselves for destruction, God makes men fit for salvation. To those whom He fits for salvation, He makes known the riches of his glory<\/em>, prepared beforehand unto glory<\/em>.<\/p>\n

He then spel<\/span>ls out a new truth in verse 24<\/a>: even us, whom he also called, not from the Jews only, but also from the Gentiles?<\/em><\/p>\n

The principle is that, while Paul has been dealing primarily with national election, t<\/span>he principle holds true regarding individual election. Until now, Paul has been concerned with two different groups of Jews: those Jews who believe in the Messiahship of Yeshua and those Jews who do not believe. Now he turns to the calling of the Gentiles to point out that, among the G<\/span>entiles also, God has fitted some for salvation.<\/p>\n

As he moves to his conclusion of this first section in verses 25\u2013<\/span>29<\/a>, Paul picks up from verse 24<\/a> and points out that vessels of mercy are also to be found among the Gentiles in verses 25\u201326<\/a>: As he said also in Hosea, I will call that my people, which was not my peo<\/em><\/span>ple; And her beloved, that was not beloved. And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God.<\/em><\/p>\n

At this point, he q<\/span>uotes from two segments of the Prophet Hosea. This was not a fulfillment of Hosea, but it is an application of Hosea because of a similar situation. Verse 25<\/a> is a quotation from Hosea 2:23<\/a> where God d<\/span>eclared that Israel was His people; but because of their sin, He was going to expel them from the Land. For a period of time, they would become not my people<\/em>. Although positionally speaking, Israel is<\/span> always the people of God, they only experience the benefits of being the people of God when they believe. Experientially speaking, Israel started out as being God\u2019s people, but then God said that they would no longer receive the benefits of b<\/span>eing His people for a period of time. However, later Israel would repent and become God\u2019s people again experientially. What Hosea was speaking about is Israel\u2019s moving from the position of <\/span>not my people<\/em> to becoming my people.<\/p>\n

Verse 26<\/a> is a quotation from Hosea 1:10<\/a> in which a similar situation has happened with those Gentiles who believe. The Gentiles, in<\/span> a state of unbelief, were not my people<\/em>, but now that they were made vessels of mercy<\/em>, and God had fitted some of them for salvation, they have become my people<\/em>; they moved from being not my people<\/em> t<\/span>o being my<\/em> people. Because of this one point of similarity, Hosea 2:23<\/a> and 1:10<\/a> are applied to them. This calling of the Gentiles is what Paul deals with here. Hosea had Israel, specifically the Ten T<\/span>ribes, in mind. Peter applied this to the Remnant in contrast to the non Remnant. But Paul, because of a similar situation, applies these verses to the Gentiles.<\/p>\n

While many Gentiles became vessels of <\/span>mercy, a great portion of Israel became vessels of wrath in verses 27\u201329<\/a>: And Isaiah cried concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that <\/em><\/span>shall be saved: for the Lord will execute his word upon the earth, finishing it and <\/em>cutting it short. And, as Isaiah has said before, Except the Lord of Sabaoth had left us a seed, We had become as So<\/em><\/span>dom, and had been made like unto Gomorrah.<\/em><\/p>\n

In verses 27\u201328<\/a>, Paul quoted from Isaiah 10:22\u201323<\/a>. The point of verse 27<\/a> is: it is the remnant that shall be saved.<\/em> The point of verse 28<\/a> is that God will ac<\/span>complish His purpose and the remnant<\/em> will survive. Here, Paul reaffirms the point he made in verse 6<\/a> that the Word of God has not failed because Israel as a nation has rejected the Messiah. It was all<\/span> part of God\u2019s plan.<\/p>\n

In verse 29<\/a>, he quoted from Isaiah 1:9<\/a>, pointing out that if God did not intervene with grace they would have been utterly destroyed. It is the Remnant through whom God will fulfi<\/span>ll His program, not through the entire nation. God keeps the nation alive because of the believing Remnant; thus, the believing Remnant is responsible for keeping the entire nation alive. The reason all attempts to annihilate the Jews have consistently failed is because there has always been a believing Remnant among them.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. Summary<\/p>\n

To summarize this first main division, Paul shows that Israel\u2019s rejection of the Messiahship of Yeshua did not mean that God\u2019s plan and program have come to naught, that it had fallen short<\/span>, or fallen aside; rather, this was all proceeding according to the divine plan. It was in the program of God that Israel would reject the Messiahship of Yeshua, and it is because of Israel\u2019s rejection of His Messiahship that mercy was extended to the Gentiles. The mercy shown to the Gentiles was not to the total exclusion of the Jews, however, because there is a Remnant coming to savin<\/span>g faith even among the Jews. There are <\/span>vessels of mercy<\/em> among both the Jews and the Gentiles, and there are vessels of wrath<\/em> among the Jews and the Gentiles. The reason the gospel went out freely among the Genti<\/span>les is because Israel as a nation had rejected it. It is something God had already planned in the Old Testament, because what Paul teaches is what Isaiah predicted in Isaiah 49:1\u201313<\/a>.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Explanation of Israel\u2019s Rejection\u2014Romans 9:30\u201310:21<\/a><\/p>\n

In the previous section, Paul dealt with Israel\u2019s rejection of the Messiahship of Yeshua from the standpoint of divine sovereignty. In the s<\/span>econd main division of Romans 9<\/a>, 10<\/a>, and 11<\/a>, he explains why Israel failed from the standpoint of human responsibility.<\/p>\n

This division can be divided into four units: the stumbling of the people, Israe<\/span>l\u2019s ignorance of the channel of salvation, and Israel\u2019s ignorance of the universal character of Salvation, and Israel\u2019s ignorance of the universal preaching of the gospel.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Stumbling of the People\u2014Romans 9:30\u201333<\/a><\/p>\n

Paul begins by describing a paradox in verses 30\u201331<\/a>: What shall we say <\/em>then? That the Gentiles, who followed not after righteousness, attained to righteou<\/em><\/span>sness, even the righteousness which is of faith: but Israel, following after a law of righteousness, did not arrive at that law.<\/em><\/p>\n

In verse 30<\/a>, the Gentiles did not have a law of righteousness to quicke<\/span>n their moral sensibilities like the Jews did; neither were they seeking to attain righteousness like the Jews. Yet these Gentiles did attain righteousness, because they came on the basis of faith, not works. But in verse <\/span>31<\/a>, Israel, that did pursue after righteousness, did not obtain it.<\/p>\n

Paul then explains the paradox in verse 32a<\/a>: Wherefore? Because they sought it not by faith, but as it were by<\/em><\/span> works.<\/em><\/p>\n

The reason Israel did not obtain righteousness was because they did not come to it on the basis of faith<\/em>; rather they trusted their own works that, in the end, failed to bring them to righteou<\/span>sness. So Israel, that sought righteousness failed to attain it, because they were trying to attain it by works<\/em>. The Gentiles that did not seek righteousness, did attain it in the end, because they fo<\/span>und it by faith.<\/em><\/p>\n

Paul then deals with the result in verses 32b\u201333<\/a>: They stumbled at the stone of stumbling; even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And<\/em><\/span> he that believes on him shall not be put to shame.<\/em><\/p>\n

The result of seeking it by works and not by faith is given in verse 32b<\/a>: They stumbled at the stone of stumbling<\/em>. It was Israel\u2019s avoidance of fait<\/span>h and insistence upon works that caused the problem. This was due to the guilt of Israel in stumbling at the doctrine of righteousness by faith in the Messiah. Their trying to attain righteousness by works carried within it the attitud<\/span>e of rejection of the Messiah Himself. Salvation is by grace through faith in the Messiah alone, plus nothing. In this verse, Jesus became the stone of stumbling<\/em> bec<\/span>ause they must trust Him for salvation. When they failed to trust Him, they stumbled over Him and, as a result, they failed to attain righteousness. They sought righteousness through the Law and they stum<\/span>bled.<\/p>\n

In verse 33<\/a>, Paul quotes Isaiah 8:14<\/a>, which confirms the twofold attitude of both stumbling and rejection. Jesus\u2019 offer of salvation by pure faith in Him, apart from works, proved to be two <\/span>things: a stone of stumbling and a rock of offense<\/em>. They stumbled over the doctrine of salvation by grace through faith plus nothing; and then they were offended by it. Paul then quotes Isaiah 28:16<\/a> c<\/span>oncerning those who believe: they will not be ashamed of the doctrine of salvation. The Jewish Remnant did not stumble over Yeshua. For the Jewish believer, He is neither a Stone of Stumbling nor the Ro<\/span>ck of Offence; He is a sanctuary<\/em> (Is. 8:14<\/a>) and the preciousness<\/em> (1 Peter 2:1\u201310<\/a>).<\/p>\n

The picture of the Messiah as a Stone of Stumbling and a Rock of Offence was first taught by Isaiah and later devel<\/span>oped by Paul and Peter. All three point out the distinction between the Remnant and the non Remnant in relationship to this Stone.<\/p>\n

Again, throughout these chapters, Paul was not distinguishing between<\/span> Israel and the Church or between Jews and Gentiles, but between Jews who believe and Jews who do not believe, between the Remnant and the non Remnant. For the Jews who do not believe, Yeshua is a sto<\/em><\/span>ne of stumbling and a rock of offense<\/em>. But to the Jews who believe, He is not a stone of stumbling<\/em> or a rock of offense<\/em>; He is the One in whom the Jewish believer puts his faith and trust.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Israel\u2019s Ignorance of the Channel of Salvation\u2014Romans 10:1\u201311<\/a><\/p>\n

After dealing with the stumbling of the people, Paul then spelled out the reason behind it, which was due to these lines of ignorance. <\/span>Each line of ignorance is based on the other.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. Paul\u2019s Personal Desire\u2014Romans 10:1\u20132<\/a><\/p>\n

Brethren, my heart\u2019s desire and my supplication to God is for them, that they may be saved. For I bear them witness that they have a zeal for God, but not accor<\/em><\/span>ding to knowledge.<\/em><\/p>\n

As Paul begins to explain their ignorance of the channel of salvation, he again expresses a personal desire<\/em>, as he had at the beginning of chapter 9<\/a>. In verse 1<\/a>, he addresses his re<\/span>aders as Brethren<\/em>, thereby uniting all believers with himself. Regarding that burden and desire, Paul states: my supplication to God is for them, is that they may be saved<\/em>. The thing for which Paul ke<\/span>pt praying is that the Jewish people might be saved. Paul\u2019s desire was to be able to see the salvation of the Jewish people, not only on a national level, but also on an individual level.<\/p>\n

In verse 2<\/a>, <\/span>Paul then bears witness<\/em> for the Jewish people. He testifies that they do have a zeal for God<\/em>, and this zeal is the cause of Paul\u2019s pain. The problem is that their zeal is not according to knowledge<\/em>, b<\/span>ecause sincerity is not enough. This verse becomes the key to this division, just as Romans 9:6<\/a> was the key to the first main division. While the Jewish people had a knowledge of God, they did not kno<\/span>w God in the Messiah, and that is crucial for salvation. In the Greek text, Paul wrote that they had gnosis<\/em>, meaning \u201cknowledge,\u201d but they did not have epignosis<\/span>, which means \u201cfull knowledge.\u201d This is<\/span> the same point made in Hosea 4:6<\/a>: the reason Israel is lost is because of a lack of knowledge of spiritual truth.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. The Distinction Between Legal Righteousness and Faith Righteousness\u2014Romans 10:3\u201311<\/a><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. Legal Righteousness\u2014Romans 10:3\u20135<\/a><\/p>\n

For being ignorant of God\u2019s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. For Christ is the end o<\/em><\/span>f the law unto righteousness to every one that believes. For Moses wrote that the man that does the righteousness which is of the law shall live thereby.<\/em><\/p>\n

Once again, Paul emphasizes the failure of Isr<\/span>ael in that they failed to attain the righteousness which is of the law<\/em>. In verse 3<\/a>, their failure lies in the fact that they were ignorant of God\u2019s righteousness<\/em>; this is the sentence of justificatio<\/span>n that is conferred upon those who believe. But they did not seek God\u2019s righteousness<\/em>; they did not seek to be declared righteous by faith. Rather, they sought to establish their own righteousness<\/em>; th<\/span>is is the sentence of justification sought by the way the individual kept the Law. They sought to establish their righteousness to their own glory by works. As soon as they tried to establish righteousnes<\/span>s by their own works, it meant that they refused to subject themselves to the righteousness of God<\/em>. Because the righteousness of God is attained by grace through faith plus nothing, this turned ou<\/span>t to be an act of disobedience.<\/p>\n

Paul explains the reason for it in verse 4<\/a>: For Christ is the end of the law unto righteousness<\/em>. The Greek word translated end<\/em> is telos<\/span>. It can mean two things. First, <\/span>it could mean \u201ctermination,\u201d that the Messiah is the termination of the Law. Secondly, the word telos<\/span> can also mean \u201cgoal,\u201d that goal of the Law, then, was the Messiah Himself. The Law was not an end <\/span>in itself, but it was intended to bring one to faith in the Messiah. From other passages, it is clear that both are true. The Messiah was the goal of the Law to bring one to faith (Gal. 3:10\u20134:7<\/a>). The<\/span> death of Yeshua also brought the Law to an end (2 Cor. 3:1\u201318<\/a>; Heb. 7:11\u201318<\/a>). In either case, Israel as a Whole failed on both counts; Israel failed to realize that the goal of the Law was faith in t<\/span>he Messiah and that the Law has ended as a rule of life. The Law was never a means of salvation. They also failed to realize that the Law was rendered inoperative and that Jesus was to be seen as the One through whom man attains righteousness, not by the works of the Law.<\/span><\/p>\n

To prove his point, in verse 5<\/a> Paul quoted Leviticus 18:5<\/a> where Moses himself saw the impossibility of keeping the Law. In this<\/span> particular passage, the contrast is not between Law and faith; the contrast is between righteousness proceeding from the Law or righteousness proceeding from faith. No man attains any righteousness that proceeds from the Law because he fails to keep the Law perfectly. <\/span>Therefore, the only way a man is justified and declared righteous is if he proceeds on the basis of faith. Legal righteousness is trying to attain righteousness by the works of the Law, failing to see that salvation can only be granted by grace through faith in the Messiah.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. Faith Righteousness\u2014Romans 10:6\u201311<\/a><\/p>\n

Paul begins with a description of faith righteousness in verses 6\u20137<\/a>: But the righteousness which is of faith says thus, Say not in your heart, Who shall ascend in<\/em><\/span>to heaven? (that is, to bring Christ down:) or, Who shall descend into the abyss? (that is, to bring Christ up from the dead.)<\/em><\/p>\n

In these verses, Paul quotes from Deuteronomy 30:12\u201313<\/a> where Moses explai<\/span>ned the nearness of God\u2019s righteousness. He said that one does not need to go up into heaven<\/em> to bring it down or to go down into the abyss<\/em> in order to bring it up. What Moses said to Israel here is ap<\/span>plied to the Messiah. To obtain this righteousness, one does not need to go either to Heaven or to Hell, because it is apart from human merit. Man does not need to initiate the Incarnation to bring Ch<\/em><\/span>rist down<\/em>, for this has already been done. Nor does man need to initiate the Resurrection to bring Christ up<\/em>, for this has been done already. Faith righteousness is not initiated by human merit.<\/p>\n

Then <\/span>Paul quotes Deuteronomy 30:14<\/a>, which spells out the means of faith righteousness in verse 8<\/a>: But what says it? The word is nigh you, in your mouth, and in your heart: that is, the word of faith, which<\/em><\/span> we preach.<\/em><\/p>\n

The means is in your mouth, and in your heart<\/em>, showing its nearness and accessibility. The word of faith<\/em> is the message, and the subject of the message is faith. This the message or gospel<\/span> that Paul has been preaching.<\/p>\n

Paul explains the one thing that is essential to salvation, and that is belief in verses 9\u201310<\/a>: because if you shall confess with your mouth Jesus as Lord, and shall beli<\/em><\/span>eve in your heart that God raised him from the dead, you shall be saved: for with the heart man believes unto righteousness; and with the mouth confession is made unto salvation.<\/em><\/p>\n

These verses reveal h<\/span>ow belief will naturally flow out in confession: with the mouth, one confesses Jesus as Lord; with the heart, he believes that God raised him from the dead. With the heart man believes unto righteousn<\/em><\/span>ess; and with the mouth confession is made unto salvation<\/em>. This chiastic construction, mouth heart; hear mouth, means that believing and confessing occur at the same time. Confession is not something <\/span>one does later as part of gaining salvation. Belief in the heart brings righteousness and justification. The confession is to God. The content of it is that Yeshua died for our sins, was buried, and rose again. The content of faith is that Jesus is Savior; this is what one confesses the moment he believes.<\/span><\/p>\n

Paul states the only condition for salvation in verse 11<\/a>: For the scripture says, Whosoever <\/em><\/span>believes on him shall not be put to shame.<\/em><\/p>\n

Paul then quoted from Isaiah 28:16<\/a> to prove that faith is the only condition for salvation. The point of his argument is that the universal way of attaining <\/span>salvation is through faith in the Messiah, the channel of salvation.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. Israel\u2019s Ignorance of the Universal Character of Salvation\u2014Romans 10:12\u201313<\/a><\/p>\n

For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon h<\/em><\/span>im: for, Whosoever shall call upon the name of the Lord shall be saved.<\/em><\/p>\n

The first line of ignorance led to the faulty conclusion and the second line of ignorance is that God intended to save only Jews<\/span>. Paul had proved earlier that salvation in the Old Testament was to those who believe, not on the basis of human works. In verse 12<\/a>, Paul proves that salvation is universal to all who believe. Becaus<\/span>e salvation is free, it is necessarily universal. It is free both to Jews and Greeks alike; insofar as the way man is saved, there is no distinction<\/em>. In Romans 3:22\u201323<\/a>, he pointed out that all are sin<\/span>ners, both Jews and Gentiles. Now he points out that all may be saved, both Jews and Gentiles. The Lord of the Jews is Lord of the Gentiles; He is the same Lord<\/em>. This Lord is rich<\/em> in His gracious deal<\/span>ings, and graciously responds to all that call upon him<\/em>. To prove this, in verse 13<\/a>, Paul quotes from Joel 2:32<\/a>, which is the evidence of universality in that anyone who will call upon the name of the<\/em><\/span> Lord shall be saved<\/em>. In verse 12<\/a>, the emphasis is on the character of God: He is Lord of all<\/em>. In verse 13<\/a>, the emphasis was on the promise of God: whosoever shall call upon the name of the Lord shall<\/em><\/span> be saved<\/em>. This includes both Jews and Gentiles.<\/p>\n

Paul is not saying that all distinctions between Jews and Gentiles have been erased. The point here is that as far as the way one is saved, there is no<\/span> distinction. All are saved by grace, through faith. But Israel\u2019s ignorance of the universal character of salvation caused them to stumble over belief in the Messiahship of Yeshua. Since the Law was given to the Jews and not to the Gentiles, the Jewish people wrongly concluded that God intended to save Jews, but not Gentiles. They wrongly concluded <\/span>that salvation was not available to Gentiles unless they took upon themselves fully the works of the Law; they assumed that, if they kept the Law they would be saved. However, salvation was never on the basis of the Law; it was always on the basis of grace through faith. This is true for both Jews and Gentiles.<\/span><\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>D. Israel\u2019s Ignorance of the Universal Preaching of the Gospel\u2014Romans 10:14\u201321<\/a><\/p>\n

The second line of ignorance led to the third: that there was no need to proclaim a message of salvation to the Gentiles,<\/span> since God intended to save only Jews. In this section, there is another proof that the stumbling of Israel was the fault of Israel, not God\u2019s fault. The nature of salvation, which he just explained, necessitated that it be preached without distinction. This freedom of the offer of salvation to all proved to be a stumbl<\/span>ingblock to unbelieving Jewish people, but they did not have the excuse of not having heard.<\/span><\/p>\n

Paul presents the chain of preaching in verses 14\u201315<\/a>: How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how <\/em><\/span>shall they hear without a preacher? and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things!<\/em><\/p>\n

Each question is a<\/span> link in the chain of the argument, and each conclusion is tacitly assumed, forming the grounds or basis for the next question. He points out four things in these questions. First, there is no calling on the name of th<\/span>e Lord without faith. Secondly, there can be no faith without hearing; faith must have content and one must hear the content of faith before he can believe it. Thirdly, there is no hearing without preaching. And fourthly, there is no preaching without sending. A universal gospel is a necessary corollary to a <\/span>universal salvation, and this requires a universal proclamation of the g<\/span>ospel. Israel rejected the preaching, and their ignorance was the cause of the rejection. Here, Paul quotes Isaiah 52:7<\/a> to show that the message had been preached, but it was simply not believed. Beca<\/span>use of the previous problem, their ignorance of the universal character of salvation, they failed to preach salvation by faith to the Gentiles. Yet, there can be no calling without faith, no faith without hearing, no hearing without preaching, and no preaching without sending.<\/span><\/p>\n

Because of Israel\u2019s failure to do the sending, the Gentiles did not hear. A fact that was not true of Israel, for Paul sho<\/span>ws that the message was heard in verses 16\u201318<\/a>: But they did not all hearken to the glad tidings. For Isaiah said, Lord, who has believed our report? So belief comes of hearing, and hearing by the word<\/em><\/span> of Christ. But I say, Did they not hear? Yea, verily, Their sound went out into all the earth, And their words unto the ends of the world.<\/em><\/p>\n

In verse 16<\/a>, the word harken<\/em> means \u201cobey,\u201d \u201ca voluntary subm<\/span>ission.\u201d Paul points out Israel\u2019s failure to voluntarily submit to the demands of the gospel. He then quoted Isaiah 53:1<\/a> to prove that there was a failure to obey, and this chapter of Isaiah deals wit<\/span>h Israel\u2019s rejection of the Messiahship of Yeshua.<\/p>\n

In verse 17<\/a>, Paul speaks of the relationship between faith and hearing. The relationship is that one must have a message to believe. How is he going <\/span>to believe a message unless he hears it? Belief of a message comes by hearing, and hearing is by the Word of God.<\/p>\n

In verse 18<\/a>, he shows that the Jews had the message. The problem was not a lack of hea<\/span>ring, but a lack of obedience. Paul quotes Psalm 19:4<\/a> to show that the Jewish people are inexcusable, for the message that came only through nature or general revelation should have brought them to fa<\/span>ith. But they had more than just the message of nature preached to them, they had the gospel, which is special revelation. By this time, the gospel had been preached in virtually every Jewish community. This shows that Israel had indeed heard.<\/span><\/p>\n

In verses 19\u201320<\/a>, Paul quotes Old Testament prophecy, Deuteronomy 32:21<\/a> and Isaiah 65:1<\/a>, which anticipated a salvation that would be sent to every nation, an<\/span>d that Gentiles among those nations would receive it: But I say, Did Israel not know? First Moses said, I will provoke you to jealousy with that which is no nation, With a nation void of understanding<\/em><\/span> will I anger you. And Isaiah is very bold, and said, I was found of them that sought me not; I became manifest unto them that asked not of me.<\/em><\/p>\n

The message that the Jewish people were rejecting is the<\/span> one the Gentiles were accepting. Those who believe will constitute a new entity that, in turn, will provoke Jews to jealousy, a point Paul will detain in Romans 11:11\u201314<\/a>. This new group, however, is <\/span>not a nation; it is no nation, for it is composed of believers from all nations.<\/p>\n

Paul then concludes by quoting Isaiah 65:2<\/a> to show that, although Israel rejected Him, God\u2019s attitude toward Israel was<\/span> still one of love in verse 21<\/a>: But as to Israel he said, All the day long did I spread out my hands unto a disobedient and gainsaying people.<\/em><\/p>\n

God keeps His hands open continuously; anytime Israel wan<\/span>ts to respond, He will accept them. Israel has rejected the Lord, but the Lord is still waiting to receive Israel.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Consolation of Israel\u2019s Rejection\u2014Romans 11:1\u201336<\/a><\/p>\n

The third main division deals with the consolation of Israel\u2019s rejection. In chapter 9<\/a>, Paul showed that God had a right to deal with Israel s<\/span>everely if that were necessary. In chapter 10<\/a>, Paul gave all the facts involved, to show that there was such a necessity. In chapter 11<\/a>, he will now point out that God\u2019s program is right on track, and<\/span> He is moving in such a way as to bring about the salvation of mankind in general, and Israel in particular.<\/p>\n

Chapter 11<\/a> can be divided into three units: Israel\u2019s rejection is not total, Israel\u2019s rejec<\/span>tion is not final, and Paul\u2019s doxology.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. Israel\u2019s Rejection is Not Total\u2014Romans 11:1\u201310<\/a><\/p>\n

I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.<\/em><\/p>\n

The word then<\/em> conne<\/span>cts verse 1<\/a> with Romans 10:21<\/a> that portrays Israel in unbelief. Paul begins with a question: Did God cast off his people?<\/em> This question is based on the statement in Romans 10:21<\/a> and shows that the peo<\/em><\/span>ple<\/em> of these two verses must be the same, national Israel. In these verses, Paul taught that Israel\u2019s rejection of the Messiahship of Yeshua is not complete or total, because even today there are Jewi<\/span>sh people coming to a saving knowledge of the Messiahship of Jesus. The answer comes quickly: God forbid<\/em> or more strongly in the Greek, \u201cMay it never be!\u201d \u201cPerish the thought!\u201d The problem was not tha<\/span>t God had cast off his people<\/em>. The fact that Israel rejected the Messiahship of Jesus does not mean that God has rejected Israel. Even in unbelief, they are still his people<\/em>. As Paul states, God did n<\/span>ot cast off his people. If He had, it would mean that no single Jew could ever be saved. To prove his point, Paul first cites himself as an example. The fact that Paul himself was a Jewish believer showed two things. First, tha<\/span>t Israel\u2019s rejection of the Messiah was not total. And secondly, it showed that God has not rejected or cast off His people. Otherwise, Paul would not have been saved. Paul then brought out the choice of God. Although the majority does not believe, still God has not cast off His people; He has not rejected His elect nation. The fact that Paul refers to Israel as <\/span>his peop<\/em><\/span>le<\/em> in the present age shows that they are still the Chosen People.<\/p>\n

Paul then brings out the choice of God in verse 2a<\/a>: God did not cast off his people which he foreknew.<\/em><\/p>\n

The relationship between God a<\/span>nd His people is one of foreknowledge. In His foreknowledge, God had chosen Israel in spite of His knowledge that Israel would reject the Messiahship of Yeshua. The very concept of the foreknowledge of God forbids the concept of t<\/span>he casting off of Israel. Since Israel was chosen, God could not cast off Israel.<\/p>\n

Then to show that Paul was not alone in his Jewish faith in the Messiahship of Jesus, he<\/span> next deals with the calling of the Remnant in verses 2b\u201310<\/a>. There are many other Jews who have come to a saving faith, both in the past as well as at the present time. Paul gives the historical examp<\/span>le of Elijah in verses 2b\u20134<\/a>: Or know ye not what the scripture said of Elijah? how he pleaded with God against Israel: Lord, they have killed your prophets, they have dug down your altars; and I am le<\/em><\/span>ft alone, and they seek my life. But what said the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.<\/em><\/p>\n

The point is to show that God has always had <\/span>a Remnant, although the Remnant may have been quite small at times. While apostasy might have been general, it was not universal among Jews. The point Paul is making with the example of Elijah is that what is true today has always been true: it <\/span>is the Remnant that comes to saving faith. The Remnant in Elijah\u2019s day was only seven thousand<\/em> strong. What has happened since the ministry of Jesus is not<\/span>hing new, because, throughout Jewish history, the majority has always been in a state of unbelief.<\/p>\n

After giving the example of Elijah, Paul gave the application in verse 5<\/a>: Even so then at this presen<\/em><\/span>t time also there is a remnant according to the election of grace.<\/em><\/p>\n

The expression Even so<\/em> is the comparison and the word then<\/em> is the inference; what was true then is true now: there is a remnant accor<\/em><\/span>ding to the election of grace<\/em>. By declaring that it is the election of grace<\/em>, Paul gave a standard according to which the remnant<\/em> comes into existence. Paul uses the Greek perfect tense, which shows t<\/span>hat the remnant<\/em> has existed in the past and still exists in the present. The present Remnant of verse 5<\/a> corresponds to the seven thousand<\/em> men of Elijah\u2019s day. This Remnant is the Israel of God of Gala<\/span>tians 6:16<\/a>.<\/p>\n

Paul then gives the explanation in verse 6<\/a>: But if it is by grace, it is no more of works: otherwise grace is no more grace.<\/em><\/p>\n

He drives the point home that works<\/em> and grace<\/em> are mutually excl<\/span>usive; this is the same point he made in chapter 10<\/a>. If it is by grace<\/em>, salvation cannot be of works<\/em>; the reason is that it would make \u201cgrace no longer grace.\u201d No one, not even the Jew, can make any c<\/span>laim on God, but God will save men only by grace through faith, among both the Jews and among the Gentiles. Insofar as the basis of salvation is concerned, Law and grace, works and faith, are mutually exclusive.<\/span><\/p>\n

Paul next draws a logical conclusion in verse 7<\/a>: What then? That which Israel sought for, that he obtained not; but the election obtained it, and the rest were hardened.<\/em><\/p>\n

What then?<\/em> The inf<\/span>erence is: that which Israel the Whole sought, he obtained not<\/em>. Israel the Whole sought righteousness, but, as Romans 9:31\u201333<\/a> pointed out, they sought this righteousness on the basis of their own work<\/span>s and the works of the Law, thus they did not obtain it. The election<\/em> obtained righteousness, while and the rest were hardened<\/em>. Again, the distinction here is not between Israel and the Church or betw<\/span>een Jews and Gentiles, but between Jews who believe and Jews who do not believe. That which Israel the Whole failed to obtain, Israel the Remnant did obtain. Jewish believers have obtained this righteousness of God. This same point was made in <\/span>1 Peter 2:1\u201310<\/a>. While Israel the Whole has failed to obtain the righteousness of God, there is a Remnant within Israel that has not failed. It is the Remnan<\/span>t, the Jewish believers, that is the Israel of God. Again, the distinction is between the Remnant, the election<\/em> that obtained<\/em> it, and the non Remnant, the rest were hardened.<\/em><\/p>\n

In verses 8\u201310<\/a>, Paul then<\/span> quoted from the Old Testament again to show the present hardening of Israel was anticipated by all three divisions of the Old Testament: according as it is written, God gave them a spirit of stupor, <\/em><\/span>eyes that they should not see, and ears that they should not hear, unto this very day. And David said, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them: Let their eyes be darkened, that they may not see, And bow you d<\/em><\/span>own their back always.<\/em><\/p>\n

He quotes the Law in Deuteronomy 29:4<\/a>, the Prophets in Isaiah 29:10<\/a>, and the Writings in Psalm 69:22\u201323<\/a> to show tha<\/span>t Israel as a whole has been hardened.<\/p>\n

The point of verses 1\u201310<\/a>, then, is that, while Israel as a nation may have failed to attain righteousness, this rejection of the Messiahship of Yeshua is not a t<\/span>otal rejection; there are Jewish people who do believe. These Jewish believers have attained the righteousness of God. At the present time, there are Jewish believers that are the Remnant according to<\/em><\/span> the election of grace<\/em>. So instead of using the existence of a minority of believers as evidence that God has cast off His people, in reality, it is evident that He has not.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. Israel\u2019s Rejection is Not Final\u2014Romans 11:11\u201332<\/a><\/p>\n

In the second unit of chapter 11<\/a>, Paul points out that the rejection by Israel of the Messiahship of Jesus is not final. A day will come when the nat<\/span>ion, as a nation, will accept Him as Israel\u2019s Messiah.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>1. The Purpose of Israel\u2019s Stumbling\u2014Romans 11:11\u201324<\/a><\/p>\n

Paul again raises a question to be refuted in verse 11a<\/a>: I say then, Did they stumble that they might fall? God forbid.<\/em><\/p>\n

The expression I say then<\/em> r<\/span>aises the question: Did they stumble that they might fall?<\/em> Was Israel\u2019s stumbling in Romans 9:30\u201333<\/a> for the purpose of Israel\u2019s falling? Was the purpose so that God could reject and cast off His peopl<\/span>e? Here, Paul is referring to the majority that did stumble. The Greek word Paul used for fall<\/em> refers here to \u201ca complete and irrevocable fall.\u201d So, was the stumbling of Israel for the purpose that Is<\/span>rael would fall irrevocably, never to rise again? Paul then gave the answer: God forbid<\/em>. \u201cMay it never be!\u201d \u201cPerish the thought!\u201d In the light of God\u2019s faithfulness, this is unthinkable. They have stu<\/span>mbled, but it was not for the purpose of falling irrevocably. God planned for Israel to stumble for the purpose of Gentile salvation, but Gentile salvation is subservient or subordinate to Jewish salvation.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>a. The Purpose of Gentile Salvation\u2014Romans 11:11b\u201315<\/a><\/p>\n

Paul then spelled out the purpose of Gentile salvation. Verses 11b\u201314<\/a> state: but by their fall salvation is come unto the Gentiles, to provoke them<\/em><\/span> to jealousy. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness? But I speak to you that are Gentiles. Inasmuch then as I am an apostle of Gentiles, I glorify my ministry; if by any means I may provoke t<\/em><\/span>o jealousy them that are my flesh, and may save some of them.<\/em><\/p>\n

In verse 11b<\/a>, the purpose of Gentile salvation is to provoke Jews to<\/em><\/span> jealousy.<\/em> This is a reference to Deuteronomy 32:21<\/a>, already cited in Romans 10:9<\/a>. The unbelief of Israel was directed toward the restoration of faith; the fall of Israel was directed toward their rec<\/span>lamation. Therefore, Gentile salvation is for the purpose of provoking the Jews to jealousy. Why is God saving Gentiles today? Here is one of many answers: to provoke the Jews to jealousy.<\/em> Unfortunate<\/span>ly, throughout Jewish history since the time of Yeshua, Gentiles have been guilty of provoking the Jews to anger, rather than to jealousy. The expression to provoke to jealousy is a Greek word that means \u201cto come<\/span> alongside someone, causing him to boil or seethe with jealousy.\u201d The reason God is saving the Gentiles is so that a believing Gentile would come alongside an unbelieving Jewish person and cause that Jewish person to become jealous because of what the Gentile believer has and becomes a believer in the Messiah also.<\/span><\/p>\n

In a survey taken of Jewish believers in this country, it was interesti<\/span>ng to note that the majority of them had been led to the Lord through Gentile believers. That is true in the case of this author. While I was being raised in Brooklyn, a Gentile missionary to the Jewish people named Ruth Wardell witnessed to me. It was not just her witne<\/span>ss alone that caused me to become a believer in the Messiahship of Jesus. The kind of life she lived, and the kind of attitude she had, made it clear that she had something I wanted, and I was provoked to jealousy. If you are a Gentile believer, and you have not been provoking the Jews to jealousy, you have not been fulfilling one of the purposes of your own salvation.<\/span><\/span><\/p>\n

Verse 12<\/a> presents a contrast between the partial and the fulness<\/em>. Concerning the partial, there is now a reduction of the nation to a Remnant of believers to<\/span>day, but in the future, there will be a national salvation of the Jewish nation as a whole, and this will be their fulness.<\/em> Paul points out that since Israel\u2019s stumbling was for the purpose of Gentile<\/span> salvation, which is the riches of the world<\/em>, the riches of the Gentiles, this fact should lead to some key lesson. The first lesson to learn about the purpose of Israel\u2019s stumbling is that Israel did<\/span> not stumble for in irrevocable fall, rather, it was so salvation could not go out to the Gentiles.<\/p>\n

Now that salvation has gone out to the Gentiles, the purpose of Gentile salvation is to provoke Jews<\/span> to jealousy and thus bring them to salvation in verses 13\u201314<\/a>. The purpose of Israel\u2019s stumbling was for Gentile salvation, and the purpose of Gentile salvation is Jewish salvation. That is the method<\/span>ology by which God has chosen to work.<\/p>\n

There is a second lesson to be learned about the purpose of Israel\u2019s stumbling in verse 15<\/a>: For if the casting away of them is the reconciling of the world, what<\/em><\/span> shall the receiving of them be, but life from the dead?<\/em><\/p>\n

The second lesson is that all of this will result in blessings for Israel. Paul states that if the stumbling of Israel meant the reconciliation<\/span> of the Gentile world, then the receiving<\/em> of Israel would mean nothing short of life from the dead<\/em>. This is the statement of Israel\u2019s place in God\u2019s blessing. The unbelief of Israel was directed towar<\/span>d the restoration of faith; the fall of Israel was directed toward their ultimate reclamation. Their fulness<\/em> of verse 12<\/a> refers to Israel\u2019s complete restoration. If, by the fall of Israel, the Gentile<\/span>s received the gospel, how much more will the Gentiles be blessed by Israel\u2019s return. This is an argument from the lesser to the greater. If the Gentiles have received this much blessing by virtue of Israel\u2019s stumbling, just think how much more blessing the Gentiles will have whe<\/span>n Israel is saved. This will lead to the Second Coming and the establishment of the Kingdom. This is why Paul labored so hard among the Gentiles. In this way, even more Jews will be provoked to jealousy and believe, and this, in turn, will mean more blessings for the Gentiles.<\/span><\/p>\n

The point Paul makes in this section is th<\/span>at it was God\u2019s plan for Israel to reject the Messiahship of Yeshua; for a while, the gospel would go out to the Gentiles, during which time they were to provoke the Jews to jealousy; until eventually, all Israel is saved. Paul builds upon <\/span>Isaiah 49:1\u201313<\/a> where Isaiah taught the same thing: that the Messiah would come to Israel; Israel would reject Him, and then He would then, for awhile, become th<\/span>e Light of the Gentiles; but, eventually, Israel will return to Him and be restored. Paul does not say anything new here; he just points out the way Isaiah 49<\/a> is being fulfilled in this day. In verses<\/span> 1\u201310<\/a>, Paul taught that there is still a Remnant coming to saving faith. Not in verses 11\u201315<\/a>, he states that the primary way Jews now come to faith is by being provoked to jealousy by Gentile believer<\/span>s.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>b. The Olive Tree\u2014Romans 11:16\u201324<\/a><\/p>\n

Paul begins this segment by giving the illustration and principle of the Olive Tree in verse 16<\/a>: And if the firstfruit is holy, so is the lump: and if the <\/em>root is hol<\/em><\/span>y, so are the branches.<\/em><\/p>\n

The connecting word if or \u201cnow\u201d provides the reason for believing in a future national restoration. The illustration is of the firstfruit<\/em> and the root<\/em>, which refer to Abraham, <\/span>Isaac, Jacob, and the Abrahamic Covenant. They are holy<\/em> because they were separated and consecrated by God for a divine purpose. Israel as a nation is the lump<\/em> and the branches<\/em>. The principle is based<\/span> on Numbers 15:17\u201321<\/a>: the holiness or consecration of the firstfruit<\/em> and the root<\/em> is passed on to the lump<\/em> and the branches<\/em>. Just as the firstfruit<\/em> sanctifies the whole harvest, the lump<\/em>, even some da<\/span>y all Israel will also be sanctified. The Abrahamic Covenant made with the Patriarchs is the basis for the expectation of Israel\u2019s future national salvation.<\/p>\n

The natural branches<\/em> are the Jews or Israe<\/span>l and the wild olive branches<\/em> are the Gentiles in verse 17<\/a>: But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and did become partaker with them of t<\/em><\/span>he root of the fatness of the olive tree.<\/em><\/p>\n

The olive tree<\/em> in this passage does not represent Israel or the Church, it represents the place of spiritual blessing. Israel is the owner of the Olive Tree, <\/span>but Israel is not the tree itself. The root<\/em> of this place of blessing is the Abrahamic Covenant. Paul makes the same point that he made in Ephesians 2:11\u201316<\/a> and 3:5\u20136<\/a>. The Gentiles, by their faith, ha<\/span>ve now become partaker<\/em> of Jewish spiritual blessings as contained in the Abrahamic Covenant. This Olive Tree represents the place of blessing and now Gentiles have been grafted into this place of bles<\/span>sing and are partaking of its sap. The Gentiles are not \u201ctakers over,\u201d but partakers of Jewish spiritual blessings. In this verse, Paul spoke of the grafting of a wild olive branch into a good olive tree. Critics of Paul have said that it is obvious he did not understand horticulture, because it is unnatural to graft a wild olive branch into a good olive tree. That is exactly<\/span> the point Paul was making; it is unnatural for Gentiles to be grafted into this place of blessing that comes out of the Abrahamic Covenant. In verse <\/span>24<\/a>, Paul states that this was contrary to nature.<\/em> Normally, such a graft<\/span> would be unfruitful. The point he is making is that God is doing something that is unnatural: He is bringing Gentiles into the place of blessing based on the Jewish Covenants.<\/p>\n

Paul then gives a warni<\/span>ng in verses 18\u201322<\/a>: glory not over the branches: but if you glory, it is not you that bears the root, but the root you. You will say then, Branches were broken off, that I might be grafted in. Well; b<\/em><\/span>y their unbelief they were broken off, and you stand by your faith. Be not highminded, but fear: for if God spared not the natural branches, neither will he spare you. Behold then the goodness and severity of God: toward them that fell, severity; but toward you, God\u2019s goodness, if you continue in his goodness: otherwise you also shall be cut off.<\/em><\/span><\/p>\n

The warning is that the basis of Gentile blessing i<\/span>s faith, not merit; if the Gentiles are to remain in the place of blessing, they must continue in faith. Israel\u2019s failure should be a lesson to them. Paul is not dealing with individual believers and unbelievers, but with nationalities of Jews and Gen<\/span>tiles. Many have misunderstood this passage and interpret this \u201cbreaking off\u201d as a loss of salvation, which is something that cannot and will not occ<\/span>ur. The Jews were in the place of blessing as a nationality, but because of their unbelief they were broken off. Now Gentiles are to be found in the place of blessing; but if they fail in faith, they will also be <\/span>broken off<\/em> from the place of blessing. This is not a loss of salvation, but a removal from the place of blessing. Gentiles are warned against boasting over the natural branches<\/em>, for they <\/span>are not self sustained; they are sustained by the root<\/em>: the Abrahamic Covenant, which is a Jewish covenant.<\/p>\n

Paul next presents the argument for Israel\u2019s eventual restoration in verses 23\u201324<\/a>: And they <\/em><\/span>also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nat<\/em><\/span>ure into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?<\/em><\/p>\n

In verse 23<\/a>, Paul points out that the only thing preventing Israel<\/span>\u2019s restoration is their unbelief<\/em>, for God has full ability to graft them in again<\/em>. In verse 24<\/a>, he then gives the reason why all should expect Israel to be restored. Paul stated that it is their own o<\/em><\/span>live tree<\/em>. This Olive Tree, this place of blessing, belongs to Israel. How so? The place of blessing is based upon the four unconditional covenants God made with Israel. Because these are Jewish coven<\/span>ants, the place of blessing rightfully belongs to the Jews. This is part of Israel\u2019s advantage of Romans 3:1\u20132<\/a>. Gentiles are merely partakers and are sharing in their covenant blessings. Because of th<\/span>is, one ought to expect Israel to be restored to it. For, if God would graft wild olive branches contrary to nature into a good olive tree<\/em>; how much more<\/em> will God graft back in the natural branches in<\/em><\/span>to their own olive tree<\/em>. The fact that Israel owns the tree shows that Israel is not the tree, for the owner and that which is owned are distinct entities. Having spelled out the expectation, in the n<\/span>ext segment, Paul declared that this is exactly what is going to happen some day.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>2. Israel\u2019s Final Restoration\u2014Romans 11:25\u201329<\/a><\/p>\n

With the connective and explanatory word For, connecting this passage with Romans 11:24<\/a>, Paul made a clear declaration of Israel\u2019s final restoration in ve<\/span>rses 25\u201326a<\/a>: For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part has befallen Israel, until the fulness of the Gentiles be come<\/em><\/span> in; and so all Israel shall be saved.<\/em><\/p>\n

In verse 25<\/a>, he points out that there were limitations to Israel\u2019s hardening in that Israel was hardened only in part<\/em> and only for a temporary period of time. Th<\/span>ere was a partial hardening, but never a total hardening; this is also the point of verses 1\u201310<\/a>. The fact that there are Jewish people coming to saving faith proves that the hardening was only partial<\/span>. But Israel was hardened only temporarily until the fulness of the Gentiles be come in<\/em>. The Greek word translated as fulness means \u201ca full number\u201d or \u201ca complete number.\u201d In other words, God has a se<\/span>t number of Gentiles that He has destined to save into the place of blessing, the Olive Tree of verses 16\u201324<\/a>.<\/p>\n

After the fullness of the Gentiles<\/em> has come in, after that set number is reached, verse 26<\/span>a<\/a> states that all Israel shall be saved<\/em>. According to Acts 15:14<\/a>, one of the key purposes of the Church Age is to call out from among the Gentiles a people for his name<\/em>. This calling out from among th<\/span>e Gentiles will continue until that fullness, that set number of Gentiles, is reached. At that time, the Church will be complete and will be removed by the Rapture. Then God will deal with Israel as a nation again, rather than just <\/span>with individual Jews.<\/p>\n

This national dealing will lead to all Israel\u2019s being saved. When Paul stated all Israel<\/em>, he meant all Jews living at that time, not all Jews of a<\/span>ll time. In some circles, verse 26<\/a> has been misinterpreted to mean that all Jews will eventually be saved and, therefore, Jewish evangelism and Jewish missions are unnecessary. However, that is not wh<\/span>at the passage teaches. For example, the Bible speaks of all Israel, the whole congregation of Israel, coming out of Egypt at the Exodus. Of course, not all Jews who ever lived came out of Egypt, but every Jew who lived at that time did come out of Egypt. This verse should be interpreted in the same way: every Jew living at that time will be saved. The <\/span>mystery<\/em> of this passage is not that of Israel<\/span>\u2019s national salvation, for that was revealed in the Old Testament. The mystery is that of the partial, temporary hardening of Israel until the full number of Gentiles is reached. The Israel<\/em> of this ve<\/span>rse must refer to the nation of Israel, for that has been its meaning the other ten times it has been used since chapter 9<\/a>, this is something that even replacement theologians admit. There is no reaso<\/span>n to make this verse the one exception, especially since it makes perfect sense and is a contrast with the Gentiles in the previous verse.<\/p>\n

Paul next related Israel\u2019s future national salvation with its<\/span> present status in verses 26b\u201329<\/a>: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them, When I shall take awa<\/em><\/span>y their sins. As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers\u2019 sake. For the gifts and the calling of God are not repented of.<\/em><\/p>\n

Ve<\/span>rses 26b\u201327<\/a> give the evidence of Israel\u2019s future salvation from the Old Testament by quoting Isaiah 59:20\u201321<\/a> and Isaiah 27:9<\/a>. This truth was then analyzed in verse 28a<\/a>: As touching the gospel, they ar<\/em><\/span>e enemies for your sake<\/em>. The alienation of Israel, in spite of the covenant promises, is God\u2019s way of bringing Gentiles to Himself. As far as the gospel is concerned, they are enemies for the Gentiles<\/span> sake. Paul states in verse 28b<\/a>: but, as touching the election, they are beloved for the fathers\u2019 sake<\/em>. The word election refers to Israel\u2019s national election as being the Chosen People of God. The fa<\/em><\/span>thers\u2019 sake<\/em> relates to the covenants God made with Israel, particularly the Abrahamic Covenant made with the Patriarchs. God, being the Covenant-Keeper, will fulfill His covenants for His own sake. Pa<\/span>rt of that covenant promise is the national salvation of Israel. For now, Israel has been partially hardened. As a result, the hardened element is an enemy of the gospel. Eventually, God must bring the whole nation to Hi<\/span>mself, because they are beloved for the fathers\u2019 sake<\/em>. He has made covenant promises to them that He must fulfill. Verse 29<\/a> states: the gifts and calling of God are not repented of<\/em><\/span>. The reason He must fulfill them is because of the unconditional and unchanging nature of God\u2019s promises. The calling<\/em> has to do with Israel\u2019s national election; and the gifts<\/em> are the covenant promise<\/span>s, which are the results of that election. Neither is subject to being recalled; they are irrevocable.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>3. The Principle of the Calling out of the Gentiles\u2014Romans 11:30\u201332<\/a><\/p>\n

For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience, even so have these also now been <\/em><\/span>disobedient, that by the mercy shown to you they also may now obtain mercy. For God has shut up all unto disobedience, that he might have mercy upon all.<\/em><\/p>\n

Concerning the calling out of the Gentiles and<\/span> Israel\u2019s national salvation, Paul points out that unbelief has given God a chance to reveal His mercy, not only on the deserving, but on the undeserving. Once the Gentiles were disobedient, but now h<\/em><\/span>ave obtained mercy<\/em>. Now, Israel is in disobedience, so the Jews have been put on the level where they are eligible for mercy: For God has shut up all unto disobedience, that he might have mercy upon a<\/em><\/span>ll<\/em>, and that is a summary of the gospel. This is all<\/em> without distinction, not all without exception, because within this context, he is dealing with the nationalities of Jews and Gentiles, not with al<\/span>l individuals. He will have mercy upon all without distinction, meaning both Jews and Gentiles, but not all without exception. Obviously, not all people will be saved as individuals; but there will be salvation both among Jews and Gentiles as nationalities. If anyone is saved at all, it is by God\u2019s <\/span>mercy<\/em>.<\/p>\n<\/div>\n<\/div>\n

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C. Paul\u2019s Doxology\u2014Romans 11:33\u201336<\/a><\/p>\n

O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! For who has known the mind <\/em>of the Lord? or who has been his counsellor? or who has first given to him, and it shall be recompensed unto him again? For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.<\/em><\/p>\n

Paul concludes his Israelology with his familiar doxology. As Paul reflected on God\u2019s plan and program in relationship to Israel, how He brought Israel into this state; how He is calling from among the Gentiles today to bring many of them to salvation; how this Gentile calling will come to an end some day; and how God will again deal with Israel and bring them all to salvation, he concludes with this tremendous doxology that extols the wisdom<\/em> of God and the riches<\/em> of God in that wisdom. Indeed, if one fully understands God\u2019s dealings with the Jewish people, if he clearly understands God\u2019s plan and program for Israel, and if he appreciates it from God\u2019s standpoint, he, too, will have to say with Paul: O the depth of the riches both of the wisdom and the knowledge of God!<\/em><\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Brethren, my heart\u2019s desire and my supplication to God is for them, that they may be saved. Romans 10:1 Introduction These three chapters of the Book of Romans are often skipped in many commentaries. These commentators do not take what God said about Israel too seriously and teach that the Church is the \u201cnew Israel.\u201d … <\/p>\n

\u201eThe Theology of Israel: A Study of Romans 9, 10 and 11\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1298","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1298","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1298"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1298\/revisions"}],"predecessor-version":[{"id":1299,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1298\/revisions\/1299"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1298"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1298"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1298"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}